drawn either from reason or revelation. We may resort to no artificial
means. We may trust in no machinery which does not work and glow with
the living fires of the heart. Love, conscience, and reason, must be
the originating and guiding forces. We must fall back upon, and confide
in, these vital principles of holy conduct. First the heart, and then
the act, is the Gospel scheme, and we may not reverse the process. To
attempt it, and to say, "What we seek in a system of beneficence, is not
a benevolent heart, but benevolent _actions_;" is to come in open
collision with the spirit of the Gospel. It is apparently a lurking
disposition to induce men to discharge the duties of beneficence,
without laying their hearts on the altar of God, and keeping them
perpetually burning there; whereas Christ requires the _heart_, and the
heart _always_; and then that conduct which inevitably bursts from a
consecrated soul. As Paul says of the Macedonian Christians, "_They
first gave their own selves to the Lord_;" and then their wealth, to be
used as he should direct.

Indeed, the process necessarily gone through in determining, from
general principles, the particular amount it becomes our duty
individually to bestow in charity, Christ evidently intended should be a
means of _moral discipline_, which we cannot safely dispense with. Its
influence, though not generally realized, is far-reaching, almost
magical. It strengthens the intellect, elevates to a noble independence
and disinterestedness of feeling, gives stability to character and
energy to purpose, leading on to thoroughness of self-inspection,
earnestness of investigation as to the personal claims of God, and
childlike simplicity in submitting to their authority. Just glance at
its workings in the present instance. As Christ has told us, in order
to know his doctrine we must do his will, so in order to ascertain the
exact sum we are to contribute in benevolence, we must cherish a heart